Eve Acquires a Son: The World's First Murder, Part 5

Eve's reaction to the birth of her son gives us insight into Cain's nature and motivations.

We asked a question a little while ago that I’d like to start turning our attention back to now: would Cain, the first person ever recorded to have offered something to God, choose to bring merely average produce in that offering? would an innovator choose to do something half-way?

In looking around for some clues that might help us with this, it’s hard to know where to turn. The text itself is very sparse, which is to say, it doesn’t tell us all that much about Cain before he goes and offers his offering, before he goes and kills his brother, but it does tell us something. We are told Cain’s name and his profession. He is a man called Cain, and he chooses to become a farmer, a worker of the land.

I mentioned in the previous article that these two things we know about Cain seem related: They both appear to revolve around land. But I also left you with a homework assignment: To see if you could discern an even deeper level of connection between these two facts, the fact of his name and the fact of his livelihood. If we can succeed in doing this, it may help us understand what motivates Cain, and why he makes the choices he does.

It’s time, then, to get to your homework.

Eve

The truth is we know more about Cain’s name than just what it was. We also know how he got it. The text clues us in to the words his mother spoke when she was giving birth to him: “[Eve] conceived and bore Cain. And she said, ‘I have acquired a man with God’” (Genesis, 4:1).

At first glance Eve’s exclamation seems a trivial piece of information -- a nice bit of color commentary to be sure -- but rather unrelated to a larger story that revolves around offerings, jealousy and murder. Surely though, the Bible is not reporting mere delivery room banter here. Eve has said something significant. She has said something that matters to our story, otherwise, we wouldn’t be hearing about it. But why does it matter?

To see the true significance of her words, the first thing we have to do is gently un-tether ourselves from our English translations. In English, the verse seems to be telling you two disconnected facts: That Eve, after having a child named Cain, just happened to utter such and such a phrase. But the Hebrew tells an entirely different story. Listen to the Hebrew for a moment, “...vateled et kayin, vatoma, ‘kaniti ish et Elokim” (Genesis 4:1).

After giving birth to kayin, Eve says kaniti ish et Elokim. The name Cain, or in Hebrew kayin, is a paraphrase of the words his mother utters when giving birth to him -- that she has “acquired,” kaniti, a man with God.11

Evidently Cain’s name derives, somehow, from what his mother had to say when birthing him. It behooves us then, to see if we can understand what she was trying to say.

The Wonder of it All

“I have acquired a man with God.”

Eve didn’t just experience any run-of-the-mill act of childbirth. She was a principal in the first human birth in the history of mankind.

The phrase, at first, seems kind of strange and cryptic. We might understand it though, if we consider what we might have said had we found ourselves in Eve's position.

Eve just went through an event we've gotten used to calling “childbirth.” Yet Eve didn’t just experience any run-of-the-mill act of childbirth, if indeed one can call any birth ordinary. She was a principal in the first human birth in the history of mankind.

As a father I am obviously limited in my ability to talk from experience here. But if I can extrapolate anything from the way my wife looks back at the moments she gave birth to our kids, I can tell you that a woman experiences this event as a supreme wonder. Yes the experience is usually painful beyond words -- but at least in my wife’s case, the enormity of the pain mixed with her palpable sense of awe at what was happening. She was experiencing the creation of a new being, literally, from the inside out. She was not a passive bystander in that experience. She was herself a partner in a new, bold, visceral act of creation.

A partner with whom?

Well the obvious answer would be me, the father. But I’m actually not referring to myself here. It is humbling to say so, but the man’s role in all this is rather fleeting, and a woman, in the throes of childbirth, can easily overlook it. At least Eve apparently did. The partner I am referring to is another being -- the force, as it were, behind the womb.

The womb is an astounding organ. Hundreds of years of medical technology and billions of dollars of research have proven unable to replicate it, let alone design one from scratch. We have learned how to conceive fetuses in test tubes, but we cannot grow them into children without a womb. A child that leaves this special place more than a few months before his time simply has no chance of surviving. There is no such thing as an artificial womb.

The uniqueness of the womb is a bit surprising, since at first glance, it doesn’t seem to do all that much. But it is precisely the womb’s quietness -- its ability to be still, to listen, and to gently respond -- that is its genius. Modern science has revealed the womb to be an exquisitely sensitive organ, a vehicle that senses its occupant's every need, and tailors itself to accommodate that need. It provides a precise and ever-changing balance of nutrients; it maintains perfectly calibrated PH levels; it discreetly disposes of toxins; it provides the right enzymes and antibodies at precisely the right time, and in just the right doses. The biochemistry is complex beyond imagining. A womb is not the work of humans. We could have never devised it. Through her womb, a woman encounters not just her child, but the Almighty Himself. In her creativity, she experiences the nearness of the Creator of All.

If every woman who goes through childbirth is at least dimly aware of this mystery -- if every woman, at least to some extent, senses the “science-fiction-like” quality of childbirth -- think of how Eve must have felt. What she went through didn’t just seem utterly new and unprecedented. It was utterly new and unprecedented. This was the first human birth in history. No one had ever been through this before. She must have experienced herself as being part of a miracle beyond imagining.

God had taken a partner and had ushered her into the great secret of Creation. That partner was Eve.

Eve saw clearly, perhaps, the breathtaking implications of her experience. Until now, there was only one Creator in the world. He alone was responsible for the existence of everything, from moon and stars to grass and trees, elephants and zebras, sky and earth. But all that changed now. Now, God had taken a partner and had ushered her into the great secret of Creation. That partner was Eve.

“I have acquired a man with God!” Eve cries exultantly. Look what G-d and I have done. We have created this little man together! Yes, of course, Adam was involved too, but his piece was relatively incidental. A moment and it was all over. Eve carried the child and brought it successfully into the world. I have become a partner with the Divine in the very secret of the Universe. I have shared with him the sweet taste of Creation.

Moshe and the Tomato Plant

We are now, I think, in a position to see a deeper, more vibrant, link between Cain’s name and his profession. It is not just that both of these revolve around land. Rather both Cain’s name and his profession speak to one of the most intoxicating pursuits that we as human beings can hope to be engaged in. Each speaks to the possibility of becoming a partner with God in the act of creation.

Think about it: What’s the big deal about being a farmer? Yes, you get the obvious utilitarian benefits. You can get food by raising crops. Plus you remain connected to land, you remain “grounded,” as we suggested before. But there is something more. There is a great joy to be found in farming. A joy that many of us moderns have become too jaded to see.

In our world, we are used to seeing fruits and vegetables as mere things. We either consume them at our table, if we care about nutrition, or we trade them on the commodities exchange, if we care about our pocketbook. Tomatoes, as any good city-child will tell you, come from the supermarket, not from the ground. But there is another story that fruits and vegetables tell, and it is a story that can leave us awe-struck. We can still access that wonder if we try.

I personally discovered that wonder through my child. It sounds ridiculous to say it now, but when my son Moshe was maybe three or four year old, I used to regale him at bedtime with stories about him and his imaginary friend, his ceiling fan. Yes, “Moshe and the Fan” had all sorts of adventures together. There were the usual cops and robbers tales of course, but the story that really captured my son’s attention was the one about the tomato garden. It goes like this:

Once upon a time, Moshe took some little seeds from a pouch and sprinkled them on the ground. “What are you doing?” asked his trusty fan. Moshe explained that he was planting tomatoes. “Don’t be ridiculous,” said the fan, “those aren’t tomatoes. Those are little tiny crumbs. And why are you wasting them by putting them on the ground?” Moshe told his fan to be patient, and went to fetch his shovel. “Why are you burying those things?” shrieked the fan, “Now you’re really ruining them!” But the fan had seen nothing yet. Soon, Moshe started dumping water on the ground with his bucket. “You’re drowning everything and just making a muddy mess,” said the fan, “Let’s go home.”

But Moshe would not be deterred. He patiently explained to his friend that he was planting seeds; that these would soon grow into green, leafy plants, and that these plants, in turn, would soon give him lots of tomatoes. The fan couldn’t contain his laughter. He thought Moshe had lost his mind.

Every day, Moshe would drag his chortling fan back to the same spot in the backyard and would look to see if his plants were growing. And every day, the fan would make fun of him. “This planting thing is ridiculous,” chided the fan, “When are you going to outgrow these childhood notions?”

Well, you know what happens next. One day, as Moshe was dejectedly walking back from his plot of land, he turned around for one last peek. “There!” he shouted, “Do you see that little green shoot? That’s my plant!” And sure enough, there it was. The tomato plant continued to grow, and suffice it to say that, by the time bedtime was over, a vindicated Moshe and his no-longer-skeptical fan were delighting in a feast of newly harvested tomatoes.

Every time I would tell this story, my four year old son would be enthralled. It was just the most fabulous tale in the world to him. He wanted to hear it over and over. And he wanted to start planting his own tomatoes.

Living the Dream of Eve

Children aren’t dumb. One of the big differences between us and them is that we’ve seen the world more than they have. Often, that translates into valuable life experience -- but sometimes, it just means we’re more jaded than they are. In the case of Moshe and his tomato plant, I am convinced that it is the child’s unabashed wonder and joy that is the more genuine human response to the saga of the tomato plant. A little child knows to pay homage to its spectacular journey from seed to stalk. A grown-up's failure to stand in awe at the tomatoes he puts in his supermarket bag is not, by comparison, anything to be proud of.

Cain cannot bear fruit of the womb. But he can cultivate the fruit of the land.

So Cain chooses to be a farmer. A strange coincidence wouldn’t you say? Eve exclaims that she has become a partner with God in creating new life. And then, Cain, her son, chooses his own path to that same thrilling goal. He is not a woman. He cannot bear fruit of the womb. But he can do the next best thing. He can cultivate the fruit of the land. He can do through land what Eve does through her body. He can place a seed in that which is fertile, and become a partner with the Divine in the wondrous unfolding of life.

Cain’s name and his profession both point to the intoxicating wonder of the tomato plant. Eve’s jubilant exclamation is the seed of Cain’s name, and Cain, in turn, devotes his life to planting seeds -- seeds which carry forth his mother’s dream, bringing it to fruition in the new dimension of agriculture.

Our quest to understand Cain though, is not over yet. For all of this, somehow, must be relevant to the rest of the story; to jealousy, to offerings and to murder. In order for us to see how, we need to look a little more carefully at Eve’s exclamation of wonder. For in fact, there is something just a little bit odd about what she is saying. Instead of exclaiming, as we might have expected, that she has “created,” barati, a little man with God, or that she has “formed,” yatzarti, a little man with God, she says something else entirely. She says kaniti... that she has “acquired“ a man with God.

What does she mean by such strange words? The odd part of her declaration cannot be dismissed as incidental -- for it is precisely that odd part of what she says that is the genesis of Cain’s name: Kayin is named for her word kaniti -- I have acquired.

Eve was trying to say something more. And that thought, whatever it was, found living expression in her son. Now we just have to figure out what it was.

1 Kayin is actually an anagram formed from the first three letters of kaniti. “Kuf”, “Nun, “Yud” is transposed, and becomes “Kuf”, “Yud”, “Nun”.

This series is excerpted from Rabbi Fohrman's new book, "The Beast that Crouches at the Door: Adam and Eve, Cain and Abel, and Beyond." To purchase a copy visit www.jewishtextstudy.org or visit www.amazon.com

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About the Author

Rabbi David Fohrman is the founder and CEO at Aleph Beta Academy. He is author of "The Beast that Crouches at the Door," finalist for the 2007 National Jewish Book Award, and "The Queen You Thought You Knew." Rabbi Fohrman seeks to open layers of meaning of Biblical text and to help the reader develop a relationship with the texts that make us who we are. For more of his work, see www.alephbeta.org.

Visitor Comments: 5

(5)
Morris Mahan,
October 23, 2010 12:30 PM

Perhaps an explanation of the acts of Cain

Dear Rabbi Fohrman:
Able was a hunter and had plenty of time to pray and be at one with G_D. Although he didn't always have a lot of meat for offerings, he always made them.
Cain, being a farmer, would have to spend every day , all day working his crops, leaving little time for prayer.
When he made his offerings, he felt that he had done his duty to G_D as a duty apart from being a personal gift to our Creator.
Able's offerings were seen as a gift from a devout friend and worshiper while Cain's offerings were seen as an obligation from a stanger, so of course Able would be more blessed.
Seeing this, Cain who failed to regularly strengthen the Holy Bond, became spiritually corrupt allowing himself to be driven by material jealousy without spiritual tempering and commited his murder. An example for us all.
Anyone who doesn't have a personal relationship with G_D is estranged. Good reason for declaring the Sabath a Holy Day to do no work, but rather a day of worship, study and meditaion, and keep strong the bond with G_D.
Perhaps a rather simplistic explanation, maybe too simplistic but that's what it says to me.
Thank you.
Morris

(4)
Csaba,
December 12, 2007 1:16 AM

The title could be paraphrased

...as evil acquired a son. While it is true that Chava was mother to all subsequent generations, it is also true that through the choices her first son made, evil also got a foothold in this world. May it be soon that the consequences of those fateful choices be rectified soon, in our days!

(3)
Ron,
December 11, 2007 9:11 AM

Death by Adam, not Eve

Irving is a bit off the mark (just a little) when he talks about Adam and Eve bringing death on themselves. While the fact is true, the implication for Cain is not. It was Adam's sin that brought death into the world (life is in the blood, the blood is always a result of the father, not the mother). Had Adam not sinned, they could still have had children and only Eve would have died. Death is NOT a DNA event since the cells can and should replicate and repair themselves indefinitely (so says science). Looking forward to the rest of the article...

(2)
Irving Salzman,
December 10, 2007 8:49 AM

Some further thoughts

This was an excellent article. Some further thoughts: That Eve acquired this new baby "man" was made all the more noteworthy in view of what had befallen Adam and Eve in Genesis 3. When they sinned in the Garden of Eden, they brought death upon themselves ("in the day that you eat thereof [the fruit of the tree of the knowledge of good and evil], you shall surely die [ki mot tamut]"). Death had entered their DNA; it became part of their physical makeup. And every subsequent generation likewise becomes subject to the curse. We are literally born to die. So that Eve was able to conceive and birth life was especially noteworthy in light of the fact that, in her body, she bore the sentence of death. Such a conception could only have been made possible with G-d, or with G-d's help. Hence, "kaniti ish et Elokim." That she does not use the language of creation (bara or yatzar) is probably in recognition of G-d's creation there, albeit not a direct creation in Cain's case but an indirect one (a mediate creation). Eve was merely the vessel or conduit; the womb if you will. Hence, she merely acquired the man.

(1)
ruth housman,
December 9, 2007 8:41 AM

Cain

This is an interesting and deep deconstruction of the name, Cain. In English the aural equivalent of Cain is CANE as in sugar. So it was something sweet, to have borne this first child. Now I leap across languages and in Cain I also see quite clearly the Hebrew letter AYIN which signifies?

in truth/ruth

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I live in rural Montana where the Cholov Yisrael milk is difficult to obtain and very expensive. So I drink regular milk. What is your view on this?

The Aish Rabbi Replies:

Jewish law requires that there be rabbinic supervision during the milking process to ensure that the milk comes from a kosher animal. In the United States, many people rely on the Department of Agriculture's regulations and controls as sufficiently stringent to fulfill the rabbinic requirement for supervision.

Most of the major Kashrut organizations in the United States rely on this as well. You will therefore find many kosher products in America certified with a 'D' next to the kosher symbol. Such products – unless otherwise specified on the label – are not Cholov Yisrael and are assumed kosher based on the DOA's guarantee.

There are many, however, do not rely on this, and will eat only dairy products that are designated as Cholov Yisrael (literally, "Jewish milk"). This is particularly true in large Jewish communities, where Cholov Yisrael is widely available.

Rabbi Moshe Feinstein wrote that under limited conditions, such as an institution which consumes a lot of milk and Cholov Yisrael is generally unavailable or especially expensive, American milk is acceptable, as the government supervision is adequate to prevent non-kosher ingredients from being added.

It should be added that the above only applies to milk itself, which is marketed as pure cow's milk. All other dairy products, such as cheeses and butter, may contain non-kosher ingredients and always require kosher certification. In addition, Rabbi Feinstein's ruling applies only in the United States, where government regulations are considered reliable. In other parts of the world, including Europe, Cholov Yisrael is a requirement.

There are additional esoteric reasons for being stringent regarding Cholov Yisrael, and because of this it is generally advisable to consume only Cholov Yisroel dairy foods.

In 1889, 800 Jews arrived in Buenos Aires, marking the birth of the modern Jewish community in Argentina. These immigrants were fleeing poverty and pogroms in Russia, and moved to Argentina because of its open door policy of immigration. By 1920, more than 150,000 Jews were living in Argentina. Juan Peron's rise to power in 1946 was an ominous sign, as he was a Nazi sympathizer with fascist leanings. Peron halted Jewish immigration to Argentina, introduced mandatory Catholic religious instruction in public schools, and allowed Argentina to become a haven for fleeing Nazis. (In 1960, Israeli agents abducted Adolf Eichmann from a Buenos Aires suburb.) Today, Argentina has the largest Jewish community in Latin America with 250,000, though terror attacks have prompted many young people to emigrate. In 1992, the Israeli Embassy in Buenos Aires was bombed, killing 32 people. In 1994, the Jewish community headquarters in Buenos Aires was bombed, killing 85 people. The perpetrators have never been apprehended.

Be aware of what situations and behaviors give you pleasure. When you feel excessively sad and cannot change your attitude, make a conscious effort to take some action that might alleviate your sadness.

If you anticipate feeling sad, prepare a list of things that might make you feel better. It could be talking to a specific enthusiastic individual, running, taking a walk in a quiet area, looking at pictures of family, listening to music, or reading inspiring words.

While our attitude is a major factor in sadness, lack of positive external situations and events play an important role in how we feel.

[If a criminal has been executed by hanging] his body may not remain suspended overnight ... because it is an insult to God (Deuteronomy 21:23).

Rashi explains that since man was created in the image of God, anything that disparages man is disparaging God as well.

Chilul Hashem, bringing disgrace to the Divine Name, is one of the greatest sins in the Torah. The opposite of chilul Hashem is kiddush Hashem, sanctifying the Divine Name. While this topic has several dimensions to it, there is a living kiddush Hashem which occurs when a Jew behaves in a manner that merits the respect and admiration of other people, who thereby respect the Torah of Israel.

What is chilul Hashem? One Talmudic author stated, "It is when I buy meat from the butcher and delay paying him" (Yoma 86a). To cause someone to say that a Torah scholar is anything less than scrupulous in meeting his obligations is to cause people to lose respect for the Torah.

Suppose someone offers us a business deal of questionable legality. Is the personal gain worth the possible dishonor that we bring not only upon ourselves, but on our nation? If our personal reputation is ours to handle in whatever way we please, shouldn't we handle the reputation of our nation and the God we represent with maximum care?

Jews have given so much, even their lives, for kiddush Hashem. Can we not forego a few dollars to avoid chilul Hashem?

Today I shall...

be scrupulous in all my transactions and relationships to avoid the possibility of bringing dishonor to my God and people.

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